Features
For Jewish law authorities, the coronavirus has caused an unprecedented flurry of questions
By BEN HARRIS April 3, 2020 (JTA) — As the coronavirus pandemic forces Jews around the world to contemplate a Passover holiday in which large family gatherings will be all but impossible, an unusual question posed to a group of Israeli rabbis led to an extraordinary answer.
The question was whether it might be permissible for families to use internet-enabled videoconferencing to celebrate the Passover seder together even as they are sequestered in separate homes. Orthodox Jewish practice normally prohibits the use of electronics on the Sabbath and Jewish festivals, but might the unprecedented restrictions suddenly thrust upon billions of people permit an exception?
Remarkably, 14 Sephardic rabbis last week answered in the affirmative.
Some conditions were attached. The computer would have to be enabled prior to the onset of Passover and remain untouched for the duration of the holiday. And the leniency would only apply to the current emergency.
But given the unique importance of the seder ritual and the extreme conditions now in effect, the rabbis wrote, the use of videoconferencing technology is permitted “to remove sadness from adults and the elderly, to give them the motivation to continue to fight for their lives, and to avoid depression and mental weakness which could bring them to despair of life.”
The coronavirus pandemic has upended so many parts of life that it’s perhaps little surprise that it’s also having a significant impact in the field of Jewish law, or halacha. The sudden impossibility of once routine facets of observant Jewish life has generated a surge in questions never considered before — and modern technology means that Jews the world over are more able than ever to ask those questions and share their answers.
“I don’t think there’s ever been anything like this because of the proliferation of questions and because of the extraordinary means of communications,” said David Berger, a historian and dean of the Graduate School of Jewish Studies at Yeshiva University.
Among the questions rabbis have had to confront during the corona crisis: Is it permissible to constitute a Jewish prayer quorum over internet-enabled videoconference? Can married couples be physically intimate if the woman cannot immerse in a ritual bath because they are closed for public health reasons? How should burials be handled if authorities prohibit Jewish rituals around the preparation of bodies? Can synagogue services be livestreamed on Shabbat?
Rabbis are also beginning to consider some agonizing possibilities. Several Conservative movement authorities have published papers about what Jewish ethics has to say about medical triage, anticipating a moment when doctors may have to make difficult choices about who gets treatment.
“This has been ‘yomam valaylah’ — it’s been day and night,” said Rabbi Elliott Dorff, the co-chair of the Committee on Jewish Law and Standards, the Conservative movement’s authority on questions of Jewish law. “Once this is all over, this is going to be a really interesting case study of how halacha evolves quickly when it needs to.”
In Romania, the government’s recent declaration that any coronavirus fatalities had to be buried immediately presented Chief Rabbi Rafael Shaffer with a tortuous dilemma: What if a Jewish person died on Shabbat? Burying the body immediately would have resulted in a clear violation of the Jewish Sabbath, but allowing the body to be cremated is also a severe violation of Jewish law.
“The burial should be done on Shabbat if necessary,” Shaffer told the Jewish Telegraphic Agency after consulting with rabbinic authorities in Israel. “If it’s the only possibility to avoid cremation, then it should be done on Shabbat by non-Jews.”
For the moment, that situation remains in the realm of the theoretical. But other halachic questions are of urgent necessity. Many of the recent opinions have explicitly invoked the principle of “she’at had’chak” — literally “time of pressure,” a concept in Jewish law that permits a reliance on less authoritative opinions in emergency situations.
“No one thinks you can permit biblical violations for a pressure that doesn’t amount to threatening lives,” said Rabbi Aryeh Klapper, the Orthodox dean of the Center for Modern Torah Scholarship. “But maybe you can rely on less authoritative understandings of what the biblical prohibition is.”
The Conservative movement, which tends to take a more flexible line on matters of Jewish law than Orthodox authorities, has supported a number of leniencies under the rubric of she’at had’chak.
In March, Dorff and his law committee co-chair, Rabbi Pamela Barmash, issued an opinion permitting a prayer quorum to be constituted over internet-enabled videoconference. That opinion, which temporarily suspended a nearly unanimous 2001 ruling that such a quorum was not permissible, would enable the recitation of the Mourner’s Kaddish by people isolated in their homes. Common practice is that the mourner’s prayer can only be said if 10 Jewish adults are gathered in one physical location.
The law committee also has expressed support for loosening various restrictions around physical touch between married couples should Jewish ritual baths be forced to close. Couples that closely observe Jewish law traditionally refrain from any form of touch for the period of the woman’s menstruation and for a week after, resuming contact only after immersion in a mikvah.
But the committee posted a letter on its website this week from Rabbi Joshua Heller asserting that under certain circumstances, and only for the period of the coronavirus crisis, a woman could resume sexual relations with her husband after showering in 11.25 gallons of water — a rough approximation of the Talmudic measure of 40 kabim.
“I think we are learning from earlier historical epochs of crisis and taking inspiration from the flexibility that our predecessors showed,” said Rabbi Daniel Nevins, a committee member and the dean of the rabbinical school at the Jewish Theological Seminary.
To be sure, not all rabbis have accepted these leniencies.
After Rabbi Daniel Sperber, a liberal Orthodox rabbi in Israel, issued an opinion permitting some forms of physical touch between married couples should ritual baths become inaccessible, another Israeli Orthodox rabbi, Shmuel Eliyahu, called the opinion a “complete mistake.”
Israel’s two chief rabbis, David Lau and Yitzhak Yosef, said the opinion permitting videoconferencing at the seder was “unqualified.”
And Rabbi Hershel Schachter, a leading Orthodox authority at Yeshiva University, wrote recently that a prayer quorum could not be constituted by participants standing on nearby porches — even if they could all see each other.
“The 10 men must all be standing in the same room,” Schachter wrote.
But Schachter, who has personally published no less than a dozen opinions on matters related to coronavirus, has shown flexibility in other areas.
Schachter has ruled that a patient discharged from a hospital on Shabbat can be driven home by a family member because it’s dangerous to remain in the hospital longer than necessary and taxis carry their own risks of coronavirus transmission. He has said that isolated individuals who suffer from psychological conditions that might endanger their lives if they were unable to communicate with family may use phone or internet to communicate on a Jewish holiday.
And in a ruling that has wide applicability at a time when many people are preparing to host Passover meals for the first time, he suggested a workaround for the obligation of immersing utensils in a ritual bath before using them. Since baths are now closed for such purposes, Schachter ruled that one could use the utensils without immersion by first declaring them legally ownerless — a workaround that would normally not be permitted.
Many rabbis have expressed concern that such loosening of the rules, even if expressly done only to address a pressing (and presumably temporary) need, might nevertheless create new norms of behavior that will outlast the current crisis. If so, it wouldn’t be the first time.
According to a recent article by Rabbi Elli Fisher, during the 19th-century cholera epidemic, there were so many mourners that Rabbi Akiva Eger, who led the Jewish community in Poznan, Poland, ruled that it was permissible for many mourners to recite the Mourner’s Kaddish simultaneously. At the time, the practice was that only one person recited Kaddish at a time.
Given the numbers of the dead, that practice would have left people with few opportunities to recite the mourner’s prayer. The practice of reciting the Mourner’s Kaddish as a group remains the dominant one in synagogues today.
“I do think that our people are wise enough and insightful enough to understand the difference between this crisis situation and normal situations
Features
How DIY Auto Repairs Can Help You Cut Costs—Safely
Regular maintenance and minor repairs are the greatest approach for many car drivers to save money without sacrificing dependability. DIY repairs can save you a lot of money over the life of your car since most of the expense is in the labour. DIY helps you learn how things work and notice tiny issues before they become costly ones. Every work requires planning, patience, and safety.
Test Your Talents with Safe Limits
DIY solutions succeed when one is honest about their talents. Wiper blades, air filters, and occupant filters are beginner-friendly. With the correct equipment, intermediate owners can replace brake pads, spark plugs, coolant, and brake fluid. Pressurized fuel, high-voltage hybrids, airbags, and timing components are risky. Only professionals should manage them. Limitations protect you and your car. Drivers trust sources like Parts Avenue to find, install, and schedule manufacturer-approved work.
Set Up a Reliable Workspace and Tools
Good tools pay for themselves quickly. Ratchets, torque wrenches, combination wrenches, heavy jack stands, and wheel chocks are essential. It is advisable to engage specialists for specific tasks. A clean, flat, well-lit, and open space is essential. Please take your time. While working, keep a charged phone nearby to read repair instructions or write torque patterns.
Find the Problem before Replacing the Parts
It may cost more to replace something without diagnosing it. Instead of ideas, start with symptoms. OBD-II readers detect leaks, sounds, and DTCs. Simple tests like voltage, smoke indicating vacuum leaks, pad thickness, and rotor runout might reveal failure. A good analysis saves components, protects surrounding parts, and fosters future trust.
Maintenance That Pays off is Most Crucial
Jobs compensate for time and tools differently. Prioritize returns and maintenance. Change the oil and filter, rotate the tires, evaluate the air pressure, replace low brake fluid, clean the coolant with the right chemicals, and replace belts and filters before they fail. These items extend automotive life, stabilize fuel efficiency, and reduce roadside towing issues that can take months to resolve.
Do as Instructed, Utilize Quality Parts, and Follow Torque Requirements
Understand the service. Set the jacking points, tighten the screws in the appropriate order, and use threadlocker or anti-seize as suggested by the maker. Rotor wear can cause leaks, distortions, or broken threads. Choose components that meet or exceed OEM requirements and fit your car’s VIN, engine code, and manufacturing date. Cheap parts that break easily cost extra.
Test, Record, and Discard Carefully
Safely test the system before patching. Check under the car for drops, bleed the brakes again, and check fluid levels after a short drive. Note torques, parts, miles, and repair date. Photo and document storage for car sales. Properly dispose of oil, filters, coolant, and brake fluid. Controlling hazards protects your community and workplace.
Know When to Seek Professional Help
Self-employed individuals recognize their constraints. If a task is challenging, requires special instruments, or involves safety, consult an expert. Collaboration makes cars safer, cheaper, and more efficient. Selecting, planning, and implementing processes properly improves performance, lowers costs, and ensures safety.
Features
What It Means for Ontario to Be the Most Open iGaming Market in Canada
Ontario is the most open commercial iGaming market in Canada, having been the first province to open up to commercial actors in the online casino and betting space since 2022.
Since gambling laws in Canada are managed on a provincial level, each province has its own legislation.
Before April 4th, 2022, Ontario was similar to any other Canadian province in the iGaming space. The only gaming site regulated in the province was run by government-owned Ontario Lottery and Gaming Corporation, also known as OLG. However, when the market opened up, numerous high-quality gambling companies established themselves in the province, quickly generating substantial revenue. As the largest online gambling market in Canada, it’s now, three years later, also one of the biggest in North America.
The fully regulated commercial market is run under iGaming Ontario and the Alcohol and Gaming Commission of Ontario. These licensed casinos and online sportsbooks are thus fully legal and safe for players to play at, while at the same time, the open market allows companies to compete and offer different products and platforms as long as they all fit within the requirements set up by the state of Ontario.
This means that Ontarians have a wide choice of licensed sites, whether they’re interested in sports betting, live dealer games, or slots – all with strict consumer-protection rules that keep them safe while exploring the many options. (Source: https://esportsinsider.com/ca/gambling/online-casinos-canada)
There are many benefits to online gaming, especially in a country that’s as sparsely populated as Canada, leaving physical venues often few and far between for those living outside the biggest cities.
Even before Ontario launched its own gambling sites, online gambling had been common among Ontarians. Regulating the market and offering alternatives regulated by the province has often added safer and more controlled options.
Since 85% of Ontarians now play at regulated sites, the initiative of opening up the market seems a clear win in more than one way.
Despite the huge success of the Ontario market, most provinces in Canada haven’t changed much in the iGaming sector in the past few years. Some provinces keep Crown-run monopolies, while others limit activity to a single government-run platform. This often leads Canadians to seek offshore alternatives instead, since the options are so few in their own province.
But 2025 marks an important change. The provinces seem to have noticed that Ontario picked a winning strategy, and Alberta has clearly been taking notes.
While the province of Alberta has previously opted for controlled gambling through one government website, the province is now opening up the commercial online gambling market. The Alberta iGaming Corporation will be in charge of licensing and inspecting actors that operate in the province. This will mean many more options for players, coupled with consumer protection and a high level of safety.
Meanwhile, the Ontario iGaming market continues to prosper, grow, and develop. Now that a second province is following in its footsteps, it seems more likely that other provinces will also start following the trend.
Features
I know exactly why leftists aren’t celebrating this ceasefire
Relief that the fighting may be at an end is one thing. Joy — after all this suffering — is another
This story was originally published in the Forward. Click here to get the Forward’s free email newsletters delivered to your inbox.
“We can’t hear you, Zohran,” read one New York Post headline this week: “Pro-Hamas crowd goes quiet on Trump’s Gaza peace deal.”
“It seems awfully curious that the people who have made Gazans a central political cause do not seem at all relieved that there’s at least a temporary cessation of violence … Why aren’t there widespread celebrations across Western cities and college campuses today?” the article asked.
The Post wasn’t alone in voicing that question. A spokesperson for the Republican Jewish Coalition posted on X that “The silence from the ‘ceasefire now’ crowd is shameful and deafening.” Others went so far as to imply that the protesters had been lying and never actually wanted a ceasefire — because what they really wanted wasn’t freedom and security for Palestinians, but the ability to blame Israel. If pro-Palestinian voices had really wanted a ceasefire, the thinking went, they would be celebrating.
I read these various posts and articles and thought of Rania Abu Anza.
I have thought of her every day since I first read her story in early March 2024. Anza spent a decade trying to have a child through in vitro fertilization. When her twins, a boy and a girl, were five months old, an Israeli strike killed them. It also killed her husband and 11 other members of her family.
A year and a half later, a ceasefire cannot bring her children, her husband, or her 11 family members back. They were killed. They will stay dead. What is there to celebrate?
This does not mean that the ceasefire is not welcome, or that it is not a relief. On the contrary: It is both. Of course it’s a relief that the families of hostages don’t need to live one more day in torment and anguish. Of course it’s a relief that more bombs will not fall on Gaza.
But celebration implies, to me anyway, that this is a positive without caveats. And in this situation, there are so many caveats.
The families of the surviving hostages will still have spent years apart from their loved ones, in no small part because their own government did not treat the hostages’ return as the single highest priority. The families of those hostages who were killed in the war will never again sit down to dinner with their loved ones, who could have been saved. And it is difficult to fathom what’s been taken from the hostages themselves: time spent out exploring the world, or with family and friends, or at home doing nothing much at all but sitting safely in quiet contemplation.
And a ceasefire alone will not heal Israeli society, or return trust to the people in their government. It will not fix some of the deep societal problems this war uncovered. A Chatham House report this August found that: “Israeli television ignores the suffering of Palestinians in Gaza, while the rhetoric is often aggressive. Critical voices, from inside Israel or abroad, are attacked or silenced.” If the country is ever going to find its way back from Oct. 7 and this war, a ceasefire is a necessary precondition, but not a route in and of itself.
In Gaza, Palestinian health authorities have said that about 67,000 people — not distinguishing between combatants and civilians — have been killed by Israel’s campaign in response to Oct. 7. A full third of those killed were under the age of 18. The ceasefire cannot bring those children back to life.
It cannot turn back time and make it such that Israel admitted more than minimal aid to the embattled strip. It will not undo the damage that has been done to the people of Gaza who were denied enough to eat and drink and proper medical care. It will not give children back their parents, or parents back their children. It will not heal the disabled, or make it so that they were never wounded.
It will not change that all of this happened with the backing of the United States government. (This is to say nothing of the West Bank, which has seen a dramatic expansion of Israeli settlements and escalation of settler violence over the course of the war). And as American Jewish groups put out statements cheering the ceasefire, we should also remember that it does not reverse the reality that too many American Jews were cheerleaders for all this death.
Protesters calling for a ceasefire have regularly been denounced as hateful toward Jews or callous toward the plight of Israelis; American Jews who called for one were called somehow un-Jewish. (Yes, some pro-Palestinian protesters also shared hate toward Jews; the much greater majority did not.) The charge of antisemitism — toward those calling for a ceasefire, those calling for a free Palestine, and those who called attention to Israel’s abuses during this war — was used to silence criticism of Israel and of U.S. foreign policy. Some American Jews went so far as to call for the deportation of students protesting the war.
A ceasefire doesn’t change any of that. It can’t.
I have hopes for this ceasefire. At best, it will allow people — Israelis and Palestinians and, yes, diaspora Jews — to chart a new, better course going forward. But it almost certainly will not do that if we delude ourselves into thinking of this as a victory or a kind of tabula rasa, as though the lives lost and hate spewed are all behind us, forgotten, atoned for. The last two years will never not have happened. What happens next depends on all of us fully appreciating that.
This story was originally published on the Forward.